thing according to this knowledge, so that our walk and ways may be suitable to the Lord. If we are not exercised before Him in the details of the wilderness walk, how, when an emergency arises, either individually or in the church of God, shall we be able to meet it. It is sorrowful when our incompetency to discern between good and evil is discovered in a time of testing, because we have not been, conversant with our true measure of sanctification to God according to the power of the death of Christ.

In Leviticus iv. we may say that we have the great characteristic features of the sin-offering, but in chapter v. 1–10 we have certain matters brought before us in type which needed a sin-offering for the trespass, or guiltiness (ver. 6) which had been entailed. In verse 1 is a public guiltiness on which we need not now enter; but in verse 2 there is the contraction of uncleanness through contact with unclean animals. If it were hidden from the one who touched such a carcase, yet uncleanness had

been contracted and he was guilty. It was such defilement as was unbecoming in one called to be holy, for Jehovah was holy. The unclean animals seem to figure certain habits, unwittingly contracted, perhaps, or indulged in from want of spiritual perception, which, though not of the character of flagrant sin, yet were unclean in the eyes of Him with whom we have to do. An animal which did not maturely digest its food, or that was unable to walk in the strength of patience. was unclean. Fishes that were not protected by scales, and could not. make their way by means of fins through the restless waters, were unclean also. Speaking morally, we find that habits contrary to what is thus figured, prevail both in the ordered settled state of this world's society, and in the more tumultuous heavings of its wickedness. How easily may the habits of this scene be contracted through contact with them! such as lead to a quick and careless acceptance of truth, consequent looseness of walk, and, alas,

the being overcome too often by the restless principles which govern this world, instead of being able to make our way through it with our garments kept around us, so that our shame be not seen.--Habits, too, of speech, which do not accord with the usage of the sanctuary.

There is also (ver. 3) "the uncleanness of man; any issue in the flesh, or leprous rising, or bright spot which marked the working out of a corrupt nature. The principles which animate this scene flow from this corrupt nature, but the truth in Jesus is that we have put off the old man which is corrupt with its deceitful lusts; and yet how little are we careful as to the touch of its defiling influence, and hence how easy for a saint to catch the habits and go upon the principles of the old man, which he has put off! Naturally such habits and principles are ours, and we move amidst their corrupting influence. Oh! that we were, each one, growing by the full knowledge of God, so that any contact with evil might not remain

hidden from us, but that there might be the confession of having sinned in any such matter, which otherwise we might esteem but of little moment.

Further, the trespass-offering which was needed in such cases of defilement, tells us that though they might not be flagrant breaches of the will of God, yet that the state of heart and conscience with regard to them should be according to the value of the death of Christ, that thus we should be morally purified by reckoning ourselves dead to that to which He died. Christ " gave himself for us. . . . that he might purify to himself a peculiar people, zealous of good works" (Tit. ii. 14)-that is "a special people "-not like other people, but "above all people that are upon the face of the earth" (Deut. vii. 6); and we have been saved for this by "the washing of regeneration"--the application of the death of Christ as a means of moral purifying, "and the renewing of the Holy Ghost "-the power of the new creation. May the Lord lead us on in the knowledge of Himself.

T. H. R.

BODILY SUFFERING.

THERE is no subject more constantly before us, either in ourselves or in others, than bodily suffering, and yet, probably, we little understand its purport. There is one thing peculiar to it, namely, that the sufferer is the only one who is enjoined to understand its meaning. There is a distinct message to us in every bodily suffering, and according as the divine purpose is known, there is blessing from it. There are four kinds of bodily suffering.

In this we generally find a weakly constitution, more a general debility like Timothy's case. This may arise from the reckless living of

one's ancestors or of oneself. God does not surrender His judgment on me as a man on earth, because I am now His child. Through grace I am before